Samuel Davies' Communion Tokens

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The practice of employing communion tokens represents a chapter of church history well worth studying. Their use predates the Reformation by many centuries, but it was in the Protestant Reformation that usage of communion tokens really became part of Reformed church history. Walter L. Lingle, in his introduction to Mary McWhorter Tenney’s classic study of Communion Tokens (1936) [not yet available on Log College Press], writes of the significance of communion tokens.

The Communion token stood for something. It was usually a small piece of metal which served as a ticket of admission to the Communion table. As the Communion season approached preparatory services were held. The people were examined by the ministers and elders as to their knowledge of the way of life and as to their way of living. Only those who were approved receive the tokens and only those who had tokens could approach the Communion table. People took their religion seriously in those days.

Mrs. Tenney writes of the origin of this practice in the early church and traces its reappearance in the Reformation to Geneva, Switzerland in 1560 where John Calvin and Pierre Viret helped to bring back the custom as a way of keeping the Lord’s Supper from being profaned by the scandalous and the profane (p. 17).

Used throughout Europe, especially in Scotland, the custom of employing communion tokens was transplanted to America as Protestants migrated there, particularly in the 18th century. In 1747, Presbyterians in Virginia were small in numbers but scattered throughout the center of the British and Anglican colony. The labors of Francis Makemie on the Eastern Shore a half century previously had born fruit, but when Samuel Davies was sent by the Presbytery of New Castle (Delaware) that year as a missionary to Virginia, at that time very spiritually dry, he was used by the Lord as part of a Great Awakening which was then spreading over the land. Davies would ultimately help to organize seven churches in five counties with very little in the way of additional manpower. (We have written previously of how Davies had to ride on horseback over a wide parish and once got lost in the woods.)

George Pilcher writes that “a prominent facet of Davies’ pastoral work [was] his use of tokens….Virginia Presbyterians adhered to this [Protestant] practice closely, identifying it with the process of catechetical instruction.” He goes on to say (Samuel Davies: Apostle of Dissent in Colonial Virginia, p. 93) that

In using tokens, Davies was following the established customs of Scottish Presbyterianism and apparently was trying to make his practice conform to this claim of being a member of the Church of Scotland. But instead of using the Presbyterians’ traditional small stamped metal disks, the New Light minister distributed engraved cards that allowed him to present longer inscriptions or passages of his own poetry pertinent to the event, such as:

Do this says Christ ‘till Time shall end,
In Memory of your dying Friend.
Meet at my Table and Record
The Love of Your departed Lord.

The cards also were probably less expensive than metal disks, although they were made from steel engravings, which no doubt had to come from England. Davies placed a high value on these cards and exercised painstaking care in their preparation.

Samuel Davies’ paper communion token used at the Polegreen Church, Hanover, Virginia. Source: Presbyterian Historical Society, Philadelphia, Pennsylvania, and Union Seminary, Richmond, Virginia.

The story is told in James W. Alexander, The Life of Archibald Alexander, pp. 180-181, of how Mr. and Mrs. John Morton, members of the Anglican Church, were moved to attend an “action sermon” preached by Davies, whereupon, in the middle of the service, Mr. Morton called on Rev. Davies to admit him to the sacrament, and after further examination by the minister, Mr. Morton was given a communion token and allowed to participate.

The communion tokens employed by Davies were part of an historic tradition that was in widespread use in his day among Presbyterians, but they were remarkable in that they were made of paper rather than metal and also in their use of sacramental poetry by Davies himself.*

They represent a special facet of a bygone Protestant and Presbyterian tradition which illustrates how seriously the duty of fencing the table was taken and what a privilege it is to being admitted to the table of the Lord. As we look back on this bit of church history, consider how important these little paper tokens were to Davies and his flock of Virginia Presbyterians as emblems of Christ’s love to them, which made them precious indeed.

* “A Token For the Sacrament” appears in Richard Beale Davis, ed., Collected Poems of Samuel Davies, 1723-1761 (1968), p. 157.

Sabbath Evenings with the Matthews Family

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W.D. Ralston spent time in his younger days teaching at country schools and one winter during the 1850s resided with a family which was then associated with the Associate Reformed Presbyterian Church (Ralston was then connected to the Associate Presbyterian Church). Both of these groups, which merged to form the United Presbyterian Church of North America in 1858, held to the practice of exclusive psalmody.

Ralston used this time with the Matthews Family to produce a manuscript describing their Sabbath evening discussions on the topic of psalmody which was published “over twenty years” later as Talks on Psalmody in the Matthews Family (1877). Many topics related to the issue of psalmody are covered in this fascinating volume, such as Christ in the Psalms, whether exclusive psalmody is warranted from Scripture, and the place of hymns. Presented in conversational style, the discussions that are recorded are a very close representation of those which actually occurred on Sabbath evenings in the Matthews Family.

However, this post is not so much about psalmody as it is about how Sabbath evenings were spent in general by a godly Christian family.

Family Worship.png

Ralston wrote of how their Sabbath evenings were spent, and how these conversations came about. In so doing, he highlighted an important aspect of Sabbath-keeping, which is the aim to keep the whole day holy (Ex. 20:8; WCF 21:8), including the evening hours after church services were over.

While a student, I taught several terms of public school in country districts. On the last day of October, 18—, I left my father’s house to take charge of a school some twenty miles distant. The family with whom I was to board were entire strangers. My parents were members of the Associate Presbyterian church, or the Seceder Churcher, as it was mostly called, while the family with whom I was to board belonged to the Associate Reformed Presbyterian Church. In the year 1858, these two bodies were united, and formed the United Presbyterian Church.

The winter I spent with that family was a pleasant and profitable one; and as I shall write of the persons composing the family, I will here describe them. The father, and mother, John, and Mary Matthews, were Americans by birth, and had received a good common education. The wife, before marriage, had taught school for several years. John Matthews had a remarkable memory. He seemed to remember all he read. He was not a great talker, but preferred to read, or listen to others; still when led into conversation, it was a pleasure to listen to him. He had a happy way of illustrating what he said, which was pleasing to the young. He would tell many stories and anecdotes to illustrate, and enforce what he said.

They had three children, — John thirteen, Mary twelve, and Willie nine. For their age, the children were well-informed, both in regard to religious truths, and general knowledge. When I saw how perseveringly the parents labored for their improvement, I felt they could not be otherwise.

They seldom had preaching on Sabbath-night in their church, and therefore they devoted the entire evening to the study of the Scriptures at home. Their evening work was attended to early, and as soon as the candles were lighted, their study of the Scriptures commenced. The teacher was the mother, not because she excelled her husband in knowledge, but because her teaching school had better prepared her for imparting instruction.

The first exercise was the Catechism, which all knew; but still, half of it was asked each Sabbath-evening, to keep it fresh in their memories. After that, they took up some subject previously selected. The first Sabbath-evening I was there, the subject was Zaccheus the publican; on the second, it was the destruction of Jerico. Mr. Matthews sat listening, occasionally adding a word or two, and at the close related one or more interesting stories bearing upon the object for the evening, and then the exercises were closed with the usual evening worship.

Ralston writes that one evening Mr. Matthews was led to engage in a discussion of Psalmody with a neighbor who thought hymns were to be preferred over Psalms in worship. This debate occasioned a series of family discussions related to various aspects of Psalmody which were held over many Sabbath evenings. It was while these conversations were ongoing that Ralston himself took out a notebook and jotted down notes about what was discussed. Later, at Mr. Matthews’ request, and with the childrens’ assistance, entire conversations were written down nearly verbatim, with the intent that their discussions, and Mr. Matthews’ illustrations, which were so profitable to the family, could be shared with others. It was Mr. Matthews’ wish that the manuscript which resulted from those notes be published to aid families and children in better understanding why they believed as they did with respect to Psalmody, which he viewed as a legacy bequeathed to the church at the end of his life.

Many families are weary at the end of the day, even (or especially) a Sabbath day. But there can be great fruit in the time well-spent that makes up a Sabbath evening. There is perhaps no better time to impart Biblical truth to the children, or to encourage one another, then when sweet “market day of the soul” is nearing the end, and the family is together for the purpose of worship and mutual edification. The Matthews Family experience, as recorded by Ralston, is a fascinating testimony to this precious truth.

John Moorhead: Pastor of Boston's Church of the Presbyterian Strangers

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In the midst of the great Puritan Migration to New England (1620-1640), some Scotch-Irish assembled a congregation in Boston, Massachusetts which was known as the ‘Church of the Presbyterian Strangers.’ Its first pastor was the Rev. John Moorhead (1703-1773). He was born in Newton, near Belfast, in County Down, Ireland (Ulster), and educated in Edinburgh, before arriving in Massachusetts.

All accounts indicate that he was a very pious minister, who engaged in family visitation, catechism, and a faithful ministry of the Word. He left a deep impression among his flock and others, and has been noted in various studies of New England Presbyterianism.

It was not until 1730 that a Presbyterian Church was organized in Boston. Under the leadership of the Reverend John Moorhead a congregation known as “The Church of the Presbyterian Strangers” was organized and met in a “converted barn” owned by John Little on Long Lane. In 1735 title to the property was conveyed to the congregation for use by the Presbyterian Society forever “and for no other use, intention, or purpose whatever.” This “converted barn” served the congregation until 1744 when a new edifice was erected. It was in this building in 1788 that action was taken to make Massachusetts a state, in commemoration of which the name Long Lane was changed to Federal Street and the meeting house came to be known as Federal Street Church.

The congregation flourished and by the time their new building was erected numbered more than 250. Mr. Moorhead served the group until his death in December, 1773, following which the church was supplied by itinerant ministers [including David McClure] until 1783 when the Reverend Robert Annan was called to be pastor. Internal strife and opposition from the Puritan oligarchy finally led Mr. Annan to resign in 1786 after which the group voted themselves into a Congregational Society and after 1803 when William Ellery Channing became pastor, they joined the Unitarian fold. Relocating and erecting a new building in 1860 this group became the Arlington Street Church. In similar fashion one by one most of the seventy fairly well established Presbyterian churches of eighteenth century New England went over to other denominations. — Charles N. Pickell, Presbyterianism in New England: The Story of a Mission, pp. 6-7

A memoir of Moorhead written in 1807 says this of the early days of that congregation:

This little colony of Christians, for some time, carried on the public worship of God in a barn, which stood on the lot which they had purchased. In this humble temple, with uplifted hearts and voices, they worshipped and honoured Him, who, for our salvation, condescended to be born in a stable.

This same biographer highlights an important aspect of Moorhead’s ministry - family visitation.

Once or twice in the year, Mr. Moorhead visited all the families of his congregation, in town and country; (one of the Elders, in rotation, accompanying him,) for the purpose of religious instruction. On these occasions, he addressed the heads of families with freedom and affection, and inquired into their spiritual state, catechised and exhorted the children and servants, and concluded his visit with prayer. In this last solemn act, (which he always performed on his knees, at home and in the houses of his people), he used earnestly to pray for the family, and the spiritual circumstances of each member, as they respectively needed.

In addition to this labour of family visitations, he also convened, twice in the year, the families, according to the districts, at the meeting-house, when he conversed with the heads of families, asking them questions, on some of the most important doctrines of the gospel, agreeably to the Westminster confession of faith; and catechised the children and youth.

A young parishioner of Rev. Moorhead, David McClure, who briefly ministered to the flock in Boston after Moorhead’s death, wrote in his journal about this feature of the ministry at the Church of the Presbyterian Strangers.

We had the special advantage of a religious education & government in early life. Our parents gave us the best school education that their circumstances would allow. The children who could walk were obliged to attend public worship on the Sabbath, & spend the interval in learning the Shorter & the Larger Westminster Catechisms, & committing to memory some portion of the Scriptures. My mother commonly heard us repeat the catechisms on Sunday evenings. My parents departed with the supporting hope of salvation through the glorious Redeemer. In her expiring moments my mother gave her blessing & her prayers to each of her children, in order. She had many friends who mourned her death. She was favored with a good degree of health & was very cheerful, active & laborious, in the arduous task of raising, with slender means, a large family. To the labours of our worthy minister the Rev. Mr. Moorhead, we were much indebted for early impressions of religious sentiments. His practice was frequently to catechize the Children & youth at the meeting House & at their homes & converse & pray with them. He also visited & catechized the heads of all the families in his congregation, statedly.

Moorhead is mentioned often in Alexander Blaikie’s History of Presbyterianism in New England (although under the spelling of “Moorehead”). Blaikie writes that Moorhead was ordained on March 30, 1730, and adds that

"This religious society was established by his pious zeal and assiduity."…He was the forty-sixth minister settled in Boston, and "soon after his induction he married Miss Sarah Parsons, an English lady, who survived him about one year."

André Le Mercier, the 37th minister settled in Boston, a French Huguenot Presbyterian, was a colleague of Moorhead’s at this time and is mentioned by Blaikie in this connection.

A letter from Rev. Moorhead [not yet available on Log College Press] was published in Glasgow, Scotland in 1741, which gives an account of conversions associated with the Great Awakening ministries of George Whitefield and Gilbert Tennent.

Portrait of Phillis Wheatley by Scipio Moorhead (1773). It is said to be “the first frontispiece depicting a woman writer in American history, and possibly the first ever portrait of an American woman in the act of writing.”

Portrait of Phillis Wheatley by Scipio Moorhead (1773). It is said to be “the first frontispiece depicting a woman writer in American history, and possibly the first ever portrait of an American woman in the act of writing.”

Moorhead was a slave owner. His slave, Scipio Moorhead, is famous in history for his artistic skill. His portrait of Phillis Wheatley appeared in her Poems on Various Subjects, Religious and Moral (1773). Wheatley wrote An Elegy to Miss Mary Moorhead, on the Death of Her Father, the Rev. Mr. John Moorhead in December 1773. Of him she wrote:

With humble Gratitude he render'd Praise,
To Him whose Spirit had inspir'd his Lays;
To Him whose Guidance gave his Words to flow,
Divine Instruction, and the Balm of Wo:
To you his Offspring, and his Church, be given,
A triple Portion of his Thirst for Heaven;
Such was the Prophet; we the Stroke deplore,
Which let's us hear his warning Voice no more.
But cease complaining, hush each murm'ring Tongue,
Pursue the Example which inspires my Song.
Let his Example in your Conduct shine;
Own the afflicting Providence, divine;
So shall bright Periods grace your joyful Days,
And heavenly Anthems swell your Songs of Praise.

The “Presbyterian Strangers” of Boston thought very highly of their pastor. In his funeral sermon [not yet available on Log College Press], by David McGregore, he was described as “an Israelite indeed.” He left an enduring legacy that is reflected in the lives of David McClure and others. Boston is not the city set upon a hill that it once was, although pockets of piety endure. But Moorhead is worthy of remembrance today as a pioneer of New England Presbyterianism.

Joel Parker's Initiatory Catechism

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We have previously drawn our readers’ attention to The Presbyterian's Hand-Book of the Church: For the Use of Members, Deacons, Elders, and Ministers (1861), prepared jointly by Joel Parker (1799-1873) and Thomas Ralston Smith (1830-1903). In its guidance to Christian parents and to church officers, the teaching of the Westminster Shorter Catechism is naturally encouraged. But included also is a related tool, described as the Initiatory Catechism, by Joel Parker, which we wish to highlight today.

Originally published in 1855 under the title The Pastor's Initiatory Catechism, or, The Shorter Catechism: Made More Brief and Simple for Young Children (we do not yet have the 1855 edition on Log College Press), it is republished in The Presbyterian’s Hand-Book of the Church. Our author describes it thus:

A short explanation of the design of this appendage may not be out of place.

The Initiatory Catechism passes over the same general ground as the Assembly's Shorter Catechism, with a little additional matter in respect to the ecclesiastical arrangements of our revered and beloved Church. This is the main thing which distinguishes it as the Presbyterian Initiatory Catechism. The Assembly's Shorter Catechism is added in a compact style, in order that these forms of instruction, by being bound up in the Manual, may serve to remind parents of their duty, and that they may not be lost, as they are apt to be when possessed only in the cheap penny editions prepared for children's classes.

Organized under three headings, the first is titled “Christian Doctrine” (73 questions and answers). Next, is “Christian Duty” (48). And finally, there is “The Christian Church” (8) - for a total of 129 questions and answers. It begins thus:

1. Who made you?

God.

2. What else has God made?

He made all things.

3. Of what did God make all things?

Of nothing.

4. For what did God make you?

To love and serve him.

5. What will make you most happy?

To love and serve God.

6. How long will it make you happy to love and serve God?

All my life.

7. Will to love and serve God make you happy in the next world too?

Yes, when I die.

8. What is the rule to show you how to love and serve God?

The Word of God.

9. What does the Word of God teach you?

To love the truth and do right.

10. Is God good?

Yes; in all he thinks and does.

11. Does God know all things?

Yes; he knows all ray thoughts.

12. Does God see all things?

Yes; and he sees me all the time, night and day.

13. Did God make all men at once?

No; he first made one man and one woman.

14. What were their names?

Adam and Eve.

One can see the overlap with Westminster as well as Joseph P. Engles’ Catechism for Young Children, and yet note points of divergence as well. The third section on the church in particular covers fresh ground. It is a catechism that is not well known today, but it was appreciated and employed in its day. To read it in full, see The Presbyterian’s Hand-Book on the Church, pp. 56-70 here. It is a short read and edifying to see how one pastor in the mid-19th century employed a catechism based on Westminster to meet the particular needs of those coming into the Presbyterian Church.

Baird on harmonizing differences among Christians

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Samuel J. Baird (sometimes known as Mr. Polity) writes in his ecclesiastical catechism, The Church of Christ: Its Constitution and Order (1864):

§ 272. Is the Church actually organized upon the scriptural model?

The ignorance, blindness, and corruption which still infect the best and purest Churches, have caused errors and divisions which mar the symmetry and unity of the body of Christ. Nor will it be otherwise until the promised day when the Spirit shall be poured out, when all shall know the Lord, and the watchmen shall see eye to eye. 1 Cor. xi. 18, 19, — "heresies," — Original, "sects;" Isa. lii. 8.

§ 273. May the order of the Church be disregarded for the sake of Christian union?

Any neglect or violation of the order of God's house is a transgression of the law of Christ, by which that order is established, and a disregard of the authority of his Spirit, by whom it is attested in the Word. It cannot, therefore, inure to the unity of the Spirit, which is the only bond of peace, and without which no other union is of any value. It tends, not to edification, but to destruction.

1 Tim. iii. 15; 1 Cor. xi. 34; xiv. 40; Tit. i.5; Eph. iv. 3; Isa. lxiii. 10; Rom. xvi. 17.

§ 274. What then is the present duty of Christians with respect to union?

It is the duty of Christ's people, as much as in them is, to harmonize differences by the light of revelation; and whereunto they have already attained, to walk by the same rule and mind the same things; whilst they adhere, as closely as possible, to the revealed constitution of the Church; as well as to the Scriptural doctrines of grace.

1 Cor. i.10; iii. 3; Phil. iii. 16; 1 Tim. iii. 15; 2 Tim. iii. 16, 17.

How Christians ought to strive for unity in the Spirit of God! A needful reminder among the ecclesiastical splits of the 19th century, and even more so in 21st century America.

Engles' Catechism of Scripture History for Children

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There is one catechism that Joseph P. Engles is especially known for: Catechism for Young Children: Being an Introduction to the Shorter Catechism (1840). It is an adaption of the Westminster Shorter Catechism, for younger readers, which we have highlighted before.

But Engles also produced another catechism more focused on church history: The Child’s Catechism of Scripture History. It was published in two volumes consisting of four parts (1841-1852) covering the period from Genesis through the death of King Saul in 1 Samuel.

Beginning with the creation of the world in six days, continuing on through the Flood, the Patriarchs, and going through the stories of Moses, Ruth, Samson, Samuel and many others, the work is very comprehensive and written with a view towards more than memorization of facts, but also incorporates lessons to be learned, and takes not of Christ’s work in the Old Testament period.

Each of the four parts includes between 400 and 500 questions. At the end of the whole there is a section which offers brief reflections on the lessons to be gleaned from sacred history.

Teachers, parents and children may benefit from this work today, which was also appreciated in the mid-1800s when first published. Visit Engles’ page to check out this remarkable catechism, as well as his enduring Catechism for Young Children. He had a heart for teaching children about God’s Word, and it shows in the labors he bestowed on his catechisms.

250th Anniversary Commemoration of the Westminster Assembly (1897)

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In May 1897, the General Assembly of the Presbyterian Church in the United States (Southern Presbyterian Church) convened in Charlotte, North Carolina, in part to commemorate the 250th anniversary of the Westminster Assembly. Moderator George T. Goetchius presided over the exercises which were organized by a committee consisting of Rev. Francis R. Beattie, Rev. Charles R. Hemphill and Ruling Elder Henry V. Escott. A memorial volume was published in recognition of the event, which included the text of an introduction, plus eleven addresses. This memorial volume may be read in full at our Compilations page. But now each of the men who delivered their addresses has their own page at Log College Press, including most of their known published writings.

Memorial Volume of the Westminster Assembly Title Page cropped.jpg

  • Francis Robert Beattie (1848-1906) - Beattie edited and wrote the introduction to the memorial volume, which includes an able historical framework to the work of the Assembly as well as a helpful bibliography of secondary source literature. The previous year he authored a valuable exposition of the Westminster Standards which is still in print today, and contains a 1997 biographical sketch by Dr. Morton H. Smith. Born in Canada, he served several years on the faculty of Columbia Theological Seminary in South Carolina, but in 1893 he joined the faculty at what is now Louisville Theological Seminary in Kentucky. He authored a number of works, and also served as an editor at The Presbyterian Quarterly and the Christian Observer.

  • Henry Alexander White (1861-1926) - White served as a long-time Professor of History at Washington and Lee University in Lexington, Virginia, and is known for his biographies. His address was on the social and political historical context of the Westminster Assembly.

  • Robert Price (1830-1916) - Price served as a Professor at Southwestern Presbyterian University in Clarksville, Tennessee (now Rhodes College in Memphis). His address was on the ecclesiastical situation in Great Britain at the time of the Westminster Assembly.

  • Thomas Dwight Witherspoon (1836-1898) - Witherspoon was a beloved pastor in Virginia, Tennessee, Mississippi and Kentucky, and had previously served as Moderator of the PCUS General Assembly in 1884. His address on was the details of the Assembly itself - its place of meeting, how it was conducted, and who were the participants.

  • Robert Lewis Dabney (1820-1898) - Dabney had previously served as Moderator of the PCUS General Assembly in 1870. A minister, chaplain, professor, author, architect, and farmer, Dabney’s broad experience made him one of the most respected theologians in 19th century America. His address was on the doctrinal contents of the Westminster Standards, as well as the necessity and value of creeds.

  • Givens Brown Strickler (1840-1913) - Strickerl had previously served as Moderator of the PCUS General Assembly in 1887, and would later serve as a Professor at Union Theological Seminary in Virginia. His address was on the nature and usefulness of catechisms.

  • Eugene Daniel (1849-1935) - Daniel was pastor at the First Presbyterian Church of Raleigh, North Carolina. Serving in his capacity as alternate for Benjamin Morgan Palmer, his address was on the theme of the connection between church polity, doctrine and worship in the Westminster Standards.

  • James Doak Tadlock (1825-1899) - Tadlock served as President of King College in Tennessee. His address was on the relationship between the Westminster Standards and other Reformed creeds and confessions.

  • Moses Drury Hoge (1818-1899) - Hoge served as pastor of the Second Presbyterian Church in Richmond, Virginia for almost 54 years. His address was on the relationship between the Westminster Standards and foreign missions.

  • Samuel Macon Smith (1851-1910) - Smith served as pastor at the First Presbyterian Church of Columbia, South Carolina for many years. His theme was on the relationship of the Westminster Standards to current religious ideas and the needs of the future.

  • John Franklin Cannon (1851-1920) - Cannon served as pastor of the Grand Avenue Presbyterian Church in St. Louis, Missouri, and went on to serve as Moderator of the PCUS General Assembly in 1899. His address was on the influence of the Westminster Standards upon the individual, the family and upon society, with particular reference to the Christian Sabbath.

  • William Michael Cox (1859-1940) - Judge Cox of Baldwyn, Mississippi was the only ruling elder to address the assembly in this memorial commemoration. He served as a justice on the Mississippi Supreme Court. His address was on the contribution of Westminster to the cause of civil liberty and civic government.

The combined contributions of each of these men constitute a profound, informative and enduring tribute to the legacy of the Westminster Standards. Students of church history in the early 21st century, and those who love the Presbyterian church standards of the 17th century, will find much to glean in these memorial addresses from the late 19th century. Read them all together or individually, but be sure to take note of this valuable resource for your Westminster studies.

Charles Hodge: He cares for the sparrows

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Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them (Matt. 6:26).

Charles Hodge, in an autobiographical reminiscence about his childhood, teaches us how we all ought to live if we would but remember that God cares for the birds of the air, and even more so for His beloved children.

Our early training was religious. Our mother was a Christian. She took us regularly to church, and carefully drilled us in the Westminster Catechism, which we recited on stated occasions to Dr. Ashbel Green, our pastor. There has never been anything remarkable in my religious experience, unless it be that it began very early. I think that in my childhood I came nearer to conforming to the apostle's injunction: "Pray without ceasing," than in any other period of my life. As far back as I can remember, I had the habit of thanking God for everything I received, and asking him for everything I wanted. If I lost a book, or any of my playthings, I prayed that I might find it. I prayed walking along the streets, in school and out of school, whether playing or studying. I did not do this in obedience to any prescribed rule. It seemed natural. I thought of God as an everywhere-present Being, full of kindness and love, who would not be offended if children talked to him. I knew he cared for sparrows. I was as cheerful and happy as the birds, and acted as they did. There was little more in my prayers and praises than in the worship rendered by the fowls of the air (A.A. Hodge, The Life of Charles Hodge D.D. LL.D., p. 13).

James R. Boyd on the Providence of God

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James Robert Boyd employed a useful method of teaching the substance of the Westminster Shorter Catechism. First, he presented the particular question, followed by the great doctrinal truths comprehended within, supported by Scripture. Then, he listed practical lessons to be derived from those truths. Finally, he gave illustrations of these teachings to bring them home.

Today, we give an example of his method as it pertains to Q. 11 of the Shorter Catechism in The Westminster Shorter Catechism: With Analysis, Scriptural Proofs, Explanatory and Practical Inferences, and Illustrative Anecdotes (1854). It is a good subject for meditation, and Boyd’s teaching is a good reminder of a precious Scriptural truth.

Q. 11. WHAT ARE GOD’S WORKS OF PROVIDENCE?

God’s works of Providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.

What Truths are embraced in this Answer?

  1. God preserves all his creatures. — Psal. cxiv. 15. The eyes of all wait upon thee: and thou givest them their meat in due season.

  2. God governs all his creatures. — Psal. ciii. 19. His kingdom ruleth over all.

  3. God directs and governs all the actions of his creatures. — Prov. xvi. 9. A man’s heart deviseth his way: but the Lord directeth his steps.

  4. God’s works of providence are most holy. — Psal. cxlv. 17. The Lord is righteous in all his ways, and holy in all his works.

  5. God’s works of providence are most wise. — Isa. xxviii. 29. The Lord of hosts, which is wonderful in counsel, and excellent in working.

  6. God’s works of providence are most powerful. — Psal. lxvi. 7. He ruleth by his power for ever.

What Lessons do you derive from the above Doctrines?

I learn (1.) That there is no such thing as blind fate; that there is a divine agency which guides, and protects, and governs; that it reaches to all places, beings, and events. (2.) To commit myself and all other creatures to the care and guidance of my Creator, and to endeavor at all times to act in obedience to his supreme will. (3.) That events which seem accidental, are nevertheless ordered by the Lord, as when the Bible informs us (1 Kings, xxii. 34) of a certain man who drew a bow at a venture, and smote the king of Israel between the joints of the harness. God’s providence directed the arrow to the mark. (4.) That the providence of God is merely the accomplishment of his eternal purposes concerning his creatures, and that all the circumstances of my life are regulated by his wisdom and power. Hence (5.) I must not murmur or complain when affliction befalls me, nor be ungrateful to God when he prospers me and gladdens me in my course. (6.) That the cause of religion — the church of Christ — is safe. (7.) That even the wickedness of man is overruled for good, as in the case of the envy of Joseph’s brethren, the crucifixion of our Saviour, and the sensuality of Henry VIII. of England.

What Illustrations can you give?

  1. There is a habit of saying, “Such a thing will TURN UP,” as if it depended on chance; whereas nothing will turn up but what has been ordered. When a man becomes a Christian, he is written upon, “TO BE PROVIDED FOR,” and he ought, therefore, to notice, as he goes on, how Providence does provide for him.

  2. When the Protestants in Rochelle were besieged by the French king, God, by his providence, sent in a number of small fishes that fed them, such as were never seen before in that harbor.

  3. The raven, a bird that has not natural affection enough to feed its own young, yet providentially carried nourishment to the Hebrew prophet Elijah.

  4. The Book of Esther details a series of the most wonderful providences in behalf of the Jewish people, when in great danger of a universal massacre.

  5. The Rev. Richard Cecil has correctly observed, that “we are too apt to forget our actual dependence on Providence, for the circumstances of every instant. The most trivial events may determine our state in the world. Turning up one street instead of another, may bring us into company with a person whom we should not otherwise have met; and this may lead to a train of other events, which may determine the happiness or misery of our lives.”

  6. OVERRULING PROVIDENCE. — “All these things are against me,” thought good old Jacob, when he exclaimed in the bitterness of his soul, “Joseph is not, Simeon is not, and will ye take Benjamin away?” And it did seem as if these bereavements would “bring down his gray hairs with sorrow to the grave.” But it was all cleared up when “he saw the wagons” which Joseph had sent to carry him and all his numerous family down to Egypt, and save them alive, during the terrible seven years’ famine. So Joseph himself must have thought, when his brethren cast him into the pit; when they sold him as a slave to the Ishmaelites; and when, upon the false charge of an adulterous woman, he was thrown into prison, without any hope of relief, or any prospect of it, except by a violent and ignominious death. But how was it, when he found himself suddenly raised to the vice-royalty of Egypt, and that God had sent him down to preserve the life of his venerable father, and of the very brethren who had so cruelly sold him to the passing caravan? “All these things are against us,” undoubtedly, thought our Puritan ancestors, when they were persecuted from city to city, and could find no secure resting-place short of this great Western wilderness; but God sent his angel before them, and what glorious foundations of civil and religious liberty did they lay upon these shores, for the building up of a great nation. We see in all these and numberless other striking examples, how much better care God takes of his people than they could take of themselves, and how he overrules the most adverse and trying events for their highest good. Indeed, this is a matter of every-day experience. Almost any person who has arrived at the age of forty, can recollect times when his favorite plans were thwarted, and it did seem as if the course of Providence was against him, when, as it proved in the end, it was all in his favor, and saved him from losses or calamities, in which the carrying out of his plans would inevitably have involved him. — Dr. Humphrey

Luther H. Wilson on the Charter of the Church

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Presbyterians love catechizing so much that besides the Westminster and Heidelberg catechisms, among others, they have developed ecclesiastical catechisms. These teach the principles of church government (worship and polity) that Presbyterians believe the Bible sets forth, as well as the history of Presbyterianism.

We have highlighted the ecclesiastical catechisms of Alexander McLeod and Thomas Smyth previously, as well as another by Mrs. M.W. Pratt. Today’s post concerns one by a Southern Presbyterian, Luther Halsey Wilson (1837-1914), titled The Pattern of the House: or, A Catechism upon the Constitution, Government, Discipline and Worship of the Presbyterian Church (1893). This work was added to Log College Press last year through the kind assistance of Wayne Sparkman, Director of the PCA Historical Center.

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In pages 11-13, we find instruction concerning what Wilson calls “the charter of the church.” He is speaking of the church’s origin on earth to which Presbyterianism traces its beginning.

Q. 12. Has God always had a people upon earth from the first who were called by his name and were devoted to his service?
A. He has. [Gen. 4:26; Ps. 83:3; Is. 48:1]

Q. 13. When did this people, so far as we know, first receive its separate and distinct organization from the world?
A. In the days of Abraham.

Q. 14. When and where did Abraham live?
A. About two thousand years before the coming of Christ, and in the land of Canaan.

Q. 15. What transaction took place in Abraham’s day confirming and establishing this separation from the world?
A. God made a covenant with Abraham, bestowing certain rights and privileges upon him and his household, and upon certain conditions. [Gen. 17:1]

Q. 16. How is this covenant usually regarded by the church?
A. As the charter of the church.

Q. 17. What is a charter?
A. Any official writing or document, properly sealed and confirmed, which bestows certain rights and privileges.

Q. 18. By what other name is this covenant with Abraham sometimes known?
A. As “the household covenant.”

Q. 19. Why is it so called?
A. Because the promises and blessings of the covenant included the household as well as the believing parent.

Q. 20. Were these blessings there promised spiritual or temporal?
A. They were both spiritual and temporal.

Q. 21. How was this covenant with Abraham confirmed?
A. By the seal of circumcision.

Q. 22. What did circumcision denote?
A. The cutting off of the body of sin, and the renewing of the inward nature of man. [Deut. 10:16; Rom. 2:28-29]

Q. 23. Has this covenant ever been repealed or changed?
A. It has not.

Q. 24. Did God declare that it would ever be repealed, altered, or set aside?
A. On the contrary, he declared that it was to be an “everlasting” covenant. [Gen. 17:17; Gal. 3:17]

Q. 25. Was this covenant not repealed or changed at Mount Sinai?
A. It was not. [Gal. 3:7]

Q. 26. Nor at the coming of Christ?
A. Instead of this, it was “confirmed of God in Christ.” [Gal. 3:17]

Q. 27. Is that Abrahamic covenant, therefore, still in force, and the church now living under it?
A. Yes, it is still in force, and the church is now living under it.

Q. 28. Why, then, does not circumcision continue to be administered in the church now, as it was before the coming of Christ?
A. Because, while the same covenant is still in force, it is, nevertheless, a New Dispensation under which the church now lives, and is accompanied by a new seal.

The Abrahamic covenant of grace, of which Wilson speaks, is truly “the charter of the church,” the fundamental transaction between God and his people, which endures in the Christian era, and thus is “the Pattern of the House,” as it were.

This extract from Wilson’s catechism may whet the appetite for further reading. His treatment of where the Presbyterian church was in the pre-Reformation era is also particularly valuable, among other aspects of this fascinating work. Visit his page here and download his book to learn more.

Presbyterianism in Catechetical Form

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A recent acquisition of interest from the library of the late Dr. Morton Smith is a small booklet titled Presbyterianism in Catechetical Form, compiled by Mrs. M.W. Pratt and published by the Presbyterian Committee of Publication in Richmond, Virginia (1893). This work has not yet been uploaded to Log College Press, but it is hoped that we can do so in the future.

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It is written for the Presbyterian in the pews and others who desire to better understand the system of doctrine and polity embraced by our church and articulated in its standards. A particular extract concerning the Westminster Assembly may serve to whet the appetite for this valuable and rare little work.

Question 1. What are the names of the Presbyterian standards of faith and government?
Answer. “The Confession of Faith,” “The Larger and Shorter Catechisms,” and “The Book of Church Order.”

Q. 2. When were the Confession of Faith and Catechisms written?
A. In 1643-1649.

Q. 3. Where?
A. In England, in Westminster Abbey.

Q. 4. By whose order?
A. The British Parliament.

Q. 5. Who composed the Assembly that wrote them?
A. One hundred and forty-two divines, including four from Scotland, thirty-two laymen, including two from Scotland. (Hetherington’s Hist. Westminster, pp. 98, 99.)

Q. 6. Of what denominations were they?
A. Presbyterians and Independents.

Q. 7. Were they learned and good men?
A. Yes; they were among the most learned and godly men who ever adorned the British empire.

Q. 8. What did Richard Baxter of them?
A. That the Christian world since the days of the apostles had never had a Synod of more excellent divines than this and this and the Synod of Dort.

Q. 9. What vow did they take before beginning their work?
A. I do sincerely and solemnly protest, in the presence of Almighty God, that in the Assembly of which I am a member I will not maintain anything in matters of doctrine but what I think in my conscience to be the truth, or in point of discipline but what I consider to conduce most to the glory of God and the good and peace of the church.

Q. 10. How long were they in preparing this work?
A. More than five and a half years.

Q. 11. What did they was their object in thus formulating their doctrine and form of church government?
A. That a scheme of doctrine and form of church government pure and scriptural would be the most excellent means for establishing the rights for which they were contending, and forming the virtues by which freedom is blest.

Q. 12. Has their work proved them wise prophets?
A. Yes, it has done more good for the world than any other books ever written except the Bible.

Q. 13. What country approved and adopted their work?
A. Scotland, in their General Assemblies of 1647-1648.

Q. 14. Were these standards adopted by the church in America?
A. Yes, in Philadelphia, in May, 1788, with a slight change in regard to civil government.

J.W. Alexander on Sabbath Evenings in Former Days

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James Waddel Alexander, writing in 1851 under the pen name “C.Q.,” has given us a description of how evenings were spent on the Lord’s Day, after public worship was over. It is valuable to note the place given to family worship, Scripture, the Psalms, the Westminster Shorter Catechism and the reading of classic religious books.

Among our Presbyterian forefathers it was not customary to have public service on Sabbath evenings. That time was usually devoted, in England, and especially in Scotland, to the instruction of the household. In addition to the family worship, which at these seasons was more solemn and more extended, the domestic ordinance of catechizing was observed with great punctuality and zeal….

After the evening meal of the Sabbath, the whole family was gathered, not excepting the domestics, some of whom were grey headed servants of Christ, who had grown up under the roof. In our day of restlessness it is thought enough to despatch a few questions and answers; but the Scottish method was to go through the whole Shorter Catechism, without omission or abridgment. The presiding person, in this exercise, was the master of the house; and we know families, in which, even now, this service is constantly performed without book. We were lately told by a lady, that, after her father's death, the catechetical examination was faithfully carried on by the mother; and no doubt, this has happened in thousands of instances. Though the Larger Catechism was extensively taught, as was the case in a family from which the writer is descended, it was the Shorter Catechism which every youth, without exception, was expected to know. Any one who chooses to try the experiment, may easily satisfy himself how deeply this form of sound words is impressed on the memory of all who have enjoyed a regular Presbyterian training. After attaining a perfect knowledge of the text, children were made to learn a sufficient number of Scripture proofs. This was in itself a theological education. By weekly repetition, it was not merely taught, but inculcated, in the proper sense of that term; so that scarcely any lapse of years could entirely eradicate it from the mind. Whatever may be said about the tediousness of such a discipline, we believe all who have passed through it agree in looking back to those evening exercises as serenely delightful; and in regretting the seeming necessity of denying the same to their own children.

In the Presbyterian houses to which reference is now had, Holy Scripture had its place, in the looking out of passages quoted by the preacher, and in repeating psalms and paraphrases. Expositions of a familiar kind were not unfrequently given, which left their impression on the youthful mind. In days when books were scarcer than at present, many an hour was spent in reading aloud from such works as Rutherford's Letters, Boston's Fourfold State and Crook in the Lot, Erskine's Gospel Sonnets, Guthrie's Interest, and the Sermons of Binning and Andrew Gray. Does not the heart of some reader bless God for these golden opportunities?

There are many congregations among ourselves, in which the evenings of the Lord's days are vacant. It is a very serious question for parents and householders, how far they may employ this sacred season, statedly, for the benefit of their families. Thorough and effectual catechising demands at least a weekly exercise; and where there is no other engagement, the best time for these is the Sabbath evening. Religious instruction, at such a season, is sanctified by the hallowed day, and sweetened by the flow of home- feelings. The service need be neither tedious nor burdensome. A little management may render it delightful. Next to the house of God, there is no place so favourable for the conversion of children as the happy fireside. Let not the subject be laid aside, without some careful recurrence to the past, some candid self-examination, some deliberate planning, some resolved purpose, some self-denying and courageous endeavour, and some prayer to God for his blessing.

Alexander’s snapshot of Sabbath evenings past was meant to encourage readers of his own day to redeem those hours with family exercises of worship, catechetical instruction, and devotional reading. How much more do we need — “in our day of restlessness” — such encouragement in the early part of the 21st century?

Samuel E. McCorkle on the duty and practice of catechizing

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In a 1792 sermon titled A Sermon, on the Doctrine and Duty of Sacrificing, which was preached more than once and published in 1794, Samuel Eusebius McCorkle highlighted the duty of catechizing and explained the particular method that he used in his own congregation (Thyatira Presbyterian Church in Rowan County, North Carolina).

The next [duty] I shall mention is, the ancient and important duty of Catechising.* Many things might be said on this subject, but I forbear with only Qbserving that it may have its influence on both sermons and sacraments, by preparing the mind to be profited by them.

* Here I beg leave briefly to suggest to my brethren the plan of catechising from the Scriptures, as the platform or ground of a catechism. I have proceeded from Genesis to Job, and through part of the four evangelists; and I design, if God permit, to proceed on to the end, asking questions that lead to reading and reflection. I have found it profitable to myself and my people, and can venture to say that as far as I have proceeded there is not a congregation on the continent better acquainted with the Scriptures.

The Congregation I have divided into a number of divisions, of fifteen or sixteen families each, assigned to each division a set of written questions, and from one part of one or two books, as they may be long or short, in each Testament; catechising in the morning from the Old, in the afternoon from the New Testament, and closing by calling on the youth to repeat the shorter catechism.

This set of scriptural questions thus examined on, pass to the next division of the Congregation, who often attend as spectators, knowing that they are next to be examined on the same questions. Thus in rotation, every individual will be examined on every part of the Bible.

William Henry Foote, in his Sketches of North Carolina, Historical and Biographical (pp. 360-361), add this:

His daughter says, the divisions were eight in number; and that an elder was attached to each division; to this elder, he gave the copy of questions, and the elder supplied the division. In the examination he never publicly questioned the elders, they met him at his own house. The children were early brought to say their catechism; and the parents were reproved or commended according to the proficiency manifested in the examination.

Thus we have here an historical snapshot showing the importance placed on catechizing a congregation, young and old, as it was implemented by a leading North Carolina Presbyterian minister at the close of the 18th century.

It may be asked, separately from an analysis of the particular methods used here, whether the church today places the same high premium on catechizing. McCorkle set the bar high to the end that his congregation would know the Scriptures thoroughly. This, no doubt, ought to be our goal as well.

Two More American Covenanter Catechisms

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Last year we announced the addition of two Reformed Presbyterian catechisms to this site, one by William Louis Roberts (1853), and one by George Alexander Edgar (1912). This week we have added two more by ministers of the Reformed Presbyterian (Covenanter) Church of North America (RPCNA).

The first is a 1923 pamphlet by Owen Foster Thompson titled Scotland Through Her Character Windows: A Catechetical Exposition of Covenanter History (1923). It is a remarkable work which covers in 54 pages the history of the Covenanters from the time of the Reformation to their establishment in America. It concludes with James Hislop’s famous poem “The Cameronian’s Dream.”

The next is an undated pamphlet, produced by the joint collaboration of James Melville Coleman, David Raymond Taggart and Owen F. Thompson, titled A Catechism for Covenanter Children. With the note that this is intended to serve as preparation, not a substitute, for the Westminster Shorter Catechism, these men authored a catechism for the young which covers both doctrine and church history.

Presbyterians have long held that there is great value both in the use of catechetical teaching and in the knowledge of church history. These Covenanter catechisms employ the question-and-answer format to install a knowledge of their own particular historical background and distinctive doctrines for the young and old. The three co-authors of the latter work, borrowing from Hebrews 12:11, tell us that:

"Training always seems for the time to be a thing of pain, not of joy; but those who are trained reap the fruit of it afterwards in the peace of an upright life."

The Ecclesiastical Catechisms of Alexander McLeod and Thomas Smyth

Most Presbyterians are familiar with the Westminster Shorter/Larger Catechisms, or the Heidelberg Catechism. But have you heard of Ecclesiastical Catechisms? At least two were written by Presbyterians in America in the 19th century: one by Alexander McLeod (1806) and one by Thomas Smyth (1843). (Another was written by Luther Halsey Wilson titled The Pattern of the House; or, A Catechism upon the Constitution, Government, Discipline and Worship of the Presbyterian church, which we hope to add to the site in the future.) These books present the doctrine of the church in question and answer format, so that God's people might more easily understand what the Scriptures teach about the institution that Jesus is building. McLeod and Smyth won't agree on everything (for instance, the number of offices Jesus has appointed in His church), so comparing and contrasting these two documents, written 40 years apart, will undoubtedly be an edifying and rewarding use of your time. 

Note: This blog post was originally published on November 8, 2017 and has been slightly edited.

The Reformed Presbyterian Catechism, Part Two

Previously, we have highlighted the important 1853 edition of The Reformed Presbyterian Catechism by William Louis Roberts (1798-1864). Today we focus on the 1912 edition of The Reformed Presbyterian Catechism (A Compendium of the Doctrines of the Reformed Presbyterian Church Upon the Mediatorial Kingdom of Our Lord and Saviour Jesus Christ) composed primarily by the chairman of the committee assigned to the task, George Alexander Edgar (1865-1927), a Belfast-born leader of the Reformed Presbyterian Church of North America.

Whereas the earlier catechism, which was almost 200 pages long, identified twelve “peculiar and more prominent” doctrines of the RPCNA by which it is distinguished from other Presbyterian and Reformed denominations, the 1912 edition (26 pages long) is comprised of 146 questions and answers divided into nine general categories:

  1. Christ’s Mediatorial Kingdom

  2. The Bible - The Law of Christ’s Mediatorial Kingdom

  3. Covenanting - The Subject’s Acceptance of the Divine Law

  4. The Family

  5. The Church

  6. The Nation

  7. The Relation of Church and State

  8. Voluntary Associations

  9. Christian Living

The primary means by which the particular doctrines of the RPCNA are presented is through the lens of Christ’s mediatorial kingship over all the institutions over which he has created and governs - i.e., the family, the church and the state. In this way, His authority over all these institutions and the precepts which He gives us through Scripture are upheld.

The 1912 Reformed Presbyterian Catechism by Edgar serves as a good introduction to what the RPCNA historically believes, whereas the 1853 Reformed Presbyterian Catechism by Roberts is very in-depth examination of the most of the same territory. Both have their place both are here commended for the study of historic Reformed Presbyterian doctrine.

A Sabbath Afternoon Read for the Family from James R. Boyd

Are you seeking something edifying to read this Sabbath afternoon with your family? Consider The Child’s Book on the Westminster Shorter Catechism by James Robert Boyd. He designed it as a supplemental catechism for students 12 and under with the aim of reviewing the great divine truths found in the Westminster Shorter Catechism. He suggests that a half an hour on Sabbath afternoons be given to the study of this little book as a method of stirring up consideration religious conversation and promoting the spiritual interests of the family.

This is a good exercise for the family consistent with the aim of the Sabbath (see Boyd on the Fourth Commandment). And this is a means of involving the whole family in discussion of those matters which all should know about the basic divine truths of Christianity. Not meant to replace, but to supplement, the study of the Westminster Shorter Catechism, this little volume is a means of reinforcing the knowledge that every member of the family should know and can be used to stimulate further discussion. Here is one matter that may prompt a healthy family discussion:

Q. What is the best day of the week?
A. The Sabbath-day.

Q. Why is it the best?
A. Because it is to be kept holy, or spent in a religious manner.

If you are looking for a tool to help the family keep the Sabbath during the afternoon, this book will serve you well. For more in-depth study, be sure to check out Boyd’s other exposition: The Westminster Shorter Catechism: With Analysis, Scriptural Proofs, Explanatory and Practical Inferences, and Illustrative Anecdotes.

Three Indian Catechisms by American Presbyterian Ministers

The Reformed Faith has long been a missional faith, and America’s early Presbyterians had an interest in propagating the Gospel among the Native Americans. The first Presbyterian minister America sent as a missionary to Indians on Long Island was Rev. Azariah Horton (1715-1777).

Another early Presbyterian minister, Rev. Abraham Pierson (c. 1611-1678), composed a catechism for Algonquian Native Americans, in the Quiripi language of Connecticut and Long Island, under the title Some Helps For the Indians. The catechism was designed to show them that there was one God, and then to teach them about Gospel of Christ. It is an interesting piece, and a helpful one in understanding how Catechisms have been used to help people of every tribe and tongue to understand the Gospel of Christ. Like John Eliot’s A Primer or Catechism in the Massachusetts Indian Language (1654), Pierson’s catechism borrows much material from William Perkins’ The Foundation of Christian Religion Gathered Into Six Principles (1558).

In the 19th century, Stephen Return Riggs (1812-1883) served as a missionary to the Sioux or Dakota Indians of the Great Plains. He did much to translate the Scriptures into their language, and published a Dakota Catechism as well. His autobiography — Mary and I, or Forty Years with the Sioux — is a fascinating account of his missionary endeavors.

Additionally, Amory Nelson Chamberlin (1824-1894) is worthy of mention. In the War Between the States, Chamberlin served as a scout and quartermaster for Brigadier General Stand Watie, a Cherokee leader who fought for the Confederacy (together with his brother Buck Watie, later known as Elias Boudinot, Stand Watie had earlier written articles for The Cherokee Phoenix, the first Native American newspaper). After the War, Chamberlin followed in his father’s and grandfather’s steps to become a Presbyterian missionary to the Cherokee Indians, who typically preached his sermons bilingually. After persistent requests, he received a press which used the Cherokee font (the written alphabet was developed by Sequoyah only in 1821) and he used that to publish such valuable works as The Shorter Catechism With Proofs in Cherokee (1892), and the Cherokee Pictorial Book: With Catechism and Hymns (1888), a partial PDF of which may be found at Log College Press.

Catechisms have long been a useful tool to inculcate knowledge, and these Quiripi, Dakota and Cherokee catechisms provide a window into the lengths to which American Presbyterian missionaries have gone historically to help Native Americans to better understand Scriptural truths in their own languages. For further study on 19th century American Presbyterian missionary labors on behalf of the Indians, see Michael C. Coleman, Presbyterian Missionary Attitudes toward American Indians, 1837-1893.

The Presbyterian's Hand-Book of the Church

In 1861, the Rev. Joel Parker (1799-1873) collaborated with the Rev. Thomas Ralston Smith (1830-1903) to publish The Presbyterian's Hand-Book of the Church: For the Use of Members, Deacons, Elders, and Ministers. It is a valuable contribution to the church, useful even today. 

Overall, it is a guide to explain what Presbyterianism is, how Presbyterian congregations are planted, what duties are expected of church members, how families should strive to live, what are the duties and responsibilities of church officers, and what might be expected in church worship services. 

In particular, there are specific features of this handbook or manual that stand out: 

  • The guidance given on how churches planted is basic, but nevertheless, rare and appreciated;

  • There is encouragement to build a congregational library, for the benefit of all;

  • Specific recommendations are made for the building of a pastoral library;

  • Recommended prayers for the use of families and ministers are provided;

  • Encouragement is given to parents and pastors to catechize children, using both the Westminster Shorter Catechism, and Joel Parker's three-part Initiatory Catechism;

  • Much practical application is offered for church officers to perform their duties efficiently and wisely, with an emphasis on the importance of pastoral visitation, congregational harmony, and a spirit of prayerfulness, and;

  • There is an overarching theme that the business of the church and the household is primarily aimed at the glory of God, the service and expansion of his kingdom, the saving of souls, and the love of the saints.

    The practical wisdom brought to bear upon 19th-century readers is equally of value to 21st-century readers, whether you are a church member or a church officer. Download this work today, and take time to work through it. It will be a benefit to your soul.